Later Derrida: Reading the Recent Work
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An eBook version of this title already exists in your shopping cart. If you would like to replace it with a different purchasing option please remove the current eBook option from your cart. Paperback : Hardback : Add to Wish List. Description Reviews Author Subjects. Offline Computer — Download Bookshelf software to your desktop so you can view your eBooks with or without Internet access. However, what is clear from the antipathy of such thinkers is that deconstruction challenges traditional philosophy in several important ways, and the remainder of this article will highlight why this is so.
Derrida, like many other contemporary European theorists, is preoccupied with undermining the oppositional tendencies that have befallen much of the Western philosophical tradition. In fact, dualisms are the staple diet of deconstruction, for without these hierarchies and orders of subordination it would be left with nowhere to intervene.
Deconstruction is parasitic in that rather than espousing yet another grand narrative, or theory about the nature of the world in which we partake, it restricts itself to distorting already existing narratives, and to revealing the dualistic hierarchies they conceal. While Derrida's claims to being someone who speaks solely in the margins of philosophy can be contested, it is important to take these claims into account. Deconstruction is, somewhat infamously, the philosophy that says nothing.
To the extent that it can be suggested that Derrida's concerns are often philosophical, they are clearly not phenomenological he assures us that his work is to be read specifically against Husserl , Sartre and Merleau-Ponty and nor are they ontological. Deconstruction, and particularly early deconstruction, functions by engaging in sustained analyses of particular texts. It is committed to the rigorous analysis of the literal meaning of a text, and yet also to finding within that meaning, perhaps in the neglected corners of the text including the footnotes , internal problems that actually point towards alternative meanings.
Deconstruction must hence establish a methodology that pays close attention to these apparently contradictory imperatives sameness and difference and a reading of any Derridean text can only reaffirm this dual aspect. Derrida speaks of the first aspect of this deconstructive strategy as being akin to a fidelity and a "desire to be faithful to the themes and audacities of a thinking" WD At the same time, however, deconstruction also famously borrows from Martin Heidegger's conception of a 'destructive retrieve' and seeks to open texts up to alternative and usually repressed meanings that reside at least partly outside of the metaphysical tradition although always also partly betrothed to it.
This more violent and transgressive aspect of deconstruction is illustrated by Derrida's consistent exhortation to "invent in your own language if you can or want to hear mine; invent if you can or want to give my language to be understood" MO In suggesting that a faithful interpretation of him is one that goes beyond him, Derrida installs invention as a vitally important aspect of any deconstructive reading.
He is prone to making enigmatic suggestions like "go there where you cannot go, to the impossible, it is indeed the only way of coming or going" ON 75 , and ultimately, the merit of a deconstructive reading consists in this creative contact with another text that cannot be characterised as either mere fidelity or as an absolute transgression, but rather which oscillates between these dual demands. The intriguing thing about deconstruction, however, is that despite the fact that Derrida's own interpretations of specific texts are quite radical, it is often difficult to pinpoint where the explanatory exegesis of a text ends and where the more violent aspect of deconstruction begins.
This is partly because it is even problematic to speak of a 'work' of deconstruction, since deconstruction only highlights what was already revealed in the text itself. All of the elements of a deconstructive intervention reside in the "neglected cornerstones" of an already existing system MDM 72 , and this equation is not altered in any significant way whether that 'system' be conceived of as metaphysics generally, which must contain its non-metaphysical track, or the writings of a specific thinker, which must also always testify to that which they are attempting to exclude MDM These are, of course, themes reflected upon at length by Derrida, and they have an immediate consequence on the meta-theoretical level.
To the minimal extent that we can refer to Derrida's own arguments, it must be recognised that they are always intertwined with the arguments of whomever, or whatever, he seeks to deconstruct. This is why he argues that his work occupies a place in the margins of philosophy, rather than simply being philosophy per se. Deconstruction contends that in any text, there are inevitably points of equivocation and 'undecidability' that betray any stable meaning that an author might seek to impose upon his or her text.
The process of writing always reveals that which has been suppressed, covers over that which has been disclosed, and more generally breaches the very oppositions that are thought to sustain it.
This also ensures that any attempt to describe what deconstruction is, must be careful. Nothing would be more antithetical to deconstruction's stated intent than this attempt at defining it through the decidedly metaphysical question "what is deconstruction? That said, certain defining features of deconstruction can be noticed. For example, Derrida's entire enterprise is predicated upon the conviction that dualisms are irrevocably present in the various philosophers and artisans that he considers.
While some philosophers argue that he is a little reductive when he talks about the Western philosophical tradition, it is his understanding of this tradition that informs and provides the tools for a deconstructive response.
Because of this, it is worth briefly considering the target of Derridean deconstruction - the metaphysics of presence, or somewhat synonymously, logocentrism. There are many different terms that Derrida employs to describe what he considers to be the fundamental way s of thinking of the Western philosophical tradition.
These include: logocentrism, phallogocentrism, and perhaps most famously, the metaphysics of presence, but also often simply 'metaphysics'.
These terms all have slightly different meanings. Logocentrism emphasises the privileged role that logos , or speech, has been accorded in the Western tradition see Section 3. Phallogocentrism points towards the patriarchal significance of this privileging. Derrida's enduring references to the metaphysics of presence borrows heavily from the work of Heidegger.
Heidegger insists that Western philosophy has consistently privileged that which is , or that which appears, and has forgotten to pay any attention to the condition for that appearance. In other words, presence itself is privileged, rather than that which allows presence to be possible at all - and also impossible, for Derrida see Section 4 , for more on the metaphysics of presence. All of these terms of denigration, however, are united under the broad rubric of the term 'metaphysics'. What, then, does Derrida mean by metaphysics? In the 'Afterword' to Limited Inc.
All metaphysicians, from Plato to Rousseau, Descartes to Husserl, have proceeded in this way, conceiving good to be before evil, the positive before the negative, the pure before the impure, the simple before the complex, the essential before the accidental, the imitated before the imitation, etc. And this is not just one metaphysical gesture among others, it is the metaphysical exigency, that which has been the most constant, most profound and most potent" LI According to Derrida then, metaphysics involves installing hierarchies and orders of subordination in the various dualisms that it encounters M Moreover, metaphysical thought prioritises presence and purity at the expense of the contingent and the complicated, which are considered to be merely aberrations that are not important for philosophical analysis.
Basically then, metaphysical thought always privileges one side of an opposition, and ignores or marginalises the alternative term of that opposition. Deconstruction cannot limit itself or proceed immediately to neutralisation: it must, by means of a double gesture, a double science, a double writing, practise an overturning of the classical opposition, and a general displacement of the system.
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It is on that condition alone that deconstruction will provide the means of intervening in the field of oppositions it criticises" M Derrida's terms change in every text that he writes. This is part of his deconstructive strategy. He focuses on particular themes or words in a text, which on account of their ambiguity undermine the more explicit intention of that text. It is not possible for all of these to be addressed Derrida has published in the vicinity of 60 texts in English , so this article focused on some of the most pivotal terms and neologisms from his early thought.
The most prominent opposition with which Derrida's earlier work is concerned is that between speech and writing. According to Derrida, thinkers as different as Plato, Rousseau, Saussure, and Levi-Strauss, have all denigrated the written word and valorised speech, by contrast, as some type of pure conduit of meaning. Their argument is that while spoken words are the symbols of mental experience, written words are the symbols of that already existing symbol. As representations of speech, they are doubly derivative and doubly far from a unity with one's own thought. Without going into detail regarding the ways in which these thinkers have set about justifying this type of hierarchical opposition, it is important to remember that the first strategy of deconstruction is to reverse existing oppositions.
In Of Grammatology perhaps his most famous work , Derrida hence attempts to illustrate that the structure of writing and grammatology are more important and even 'older' than the supposedly pure structure of presence-to-self that is characterised as typical of speech.
For example, in an entire chapter of his Course in General Linguistics , Ferdinand de Saussure tries to restrict the science of linguistics to the phonetic and audible word only In the course of his inquiry, Saussure goes as far as to argue that "language and writing are two distinct systems of signs: the second exists for the sole purpose of representing the first". Language, Saussure insists, has an oral tradition that is independent of writing, and it is this independence that makes a pure science of speech possible.
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Derrida vehemently disagrees with this hierarchy and instead argues that all that can be claimed of writing - eg. But as well as criticising such a position for certain unjustifiable presuppositions, including the idea that we are self-identical with ourselves in 'hearing' ourselves think, Derrida also makes explicit the manner in which such a hierarchy is rendered untenable from within Saussure's own text. Most famously, Saussure is the proponent of the thesis that is commonly referred to as "the arbitrariness of the sign", and this asserts, to simplify matters considerably, that the signifier bears no necessary relationship to that which is signified.
Saussure derives numerous consequences from this position, but as Derrida points out, this notion of arbitrariness and of "unmotivated institutions" of signs, would seem to deny the possibility of any natural attachment OG After all, if the sign is arbitrary and eschews any foundational reference to reality, it would seem that a certain type of sign ie.
However, it is precisely this idea of a natural attachment that Saussure relies upon to argue for our "natural bond" with sound 25 , and his suggestion that sounds are more intimately related to our thoughts than the written word hence runs counter to his fundamental principle regarding the arbitrariness of the sign. In Of Grammatology and elsewhere, Derrida argues that signification, broadly conceived, always refers to other signs, and that one can never reach a sign that refers only to itself. He suggests that "writing is not a sign of a sign, except if one says it of all signs, which would be more profoundly true" OG 43 , and this process of infinite referral, of never arriving at meaning itself, is the notion of 'writing' that he wants to emphasise.
This is not writing narrowly conceived, as in a literal inscription upon a page, but what he terms 'arche-writing'. Arche-writing refers to a more generalised notion of writing that insists that the breach that the written introduces between what is intended to be conveyed and what is actually conveyed, is typical of an originary breach that afflicts everything one might wish to keep sacrosanct, including the notion of self-presence.
This originary breach that arche-writing refers to can be separated out to reveal two claims regarding spatial differing and temporal deferring. To explicate the first of these claims, Derrida's emphasis upon how writing differs from itself is simply to suggest that writing, and by extension all repetition, is split differed by the absence that makes it necessary.
One example of this might be that we write something down because we may soon forget it, or to communicate something to someone who is not with us. According to Derrida, all writing, in order to be what it is, must be able to function in the absence of every empirically determined addressee M Derrida also considers deferral to be typical of the written and this is to reinforce that the meaning of a certain text is never present, never entirely captured by a critic's attempt to pin it down.
The meaning of a text is constantly subject to the whims of the future, but when that so-called future is itself 'present' if we try and circumscribe the future by reference to a specific date or event its meaning is equally not realised, but subject to yet another future that can also never be present. The key to a text is never even present to the author themselves, for the written always defers its meaning. As a consequence we cannot simply ask Derrida to explain exactly what he meant by propounding that enigmatic sentiment that has been translated as "there is nothing outside of the text" OG Any explanatory words that Derrida may offer would themselves require further explanation.
So, Derrida's more generalised notion of writing, arche-writing, refers to the way in which the written is possible only on account of this 'originary' deferral of meaning that ensures that meaning can never be definitively present.
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This problematises efforts like Saussure's, which as well as attempting to keep speech and writing apart, also suggest that writing is an almost unnecessary addition to speech. If the spoken word requires the written to function properly, then the spoken is itself always at a distance from any supposed clarity of consciousness. The widespread conviction that the sign literally represents something, which even if not actually present, could be potentially present, is rendered impossible by arche-writing, which insists that signs always refer to yet more signs ad infinitum , and that there is no ultimate referent or foundation.
This reversal of the subordinated term of an opposition accomplishes the first of deconstruction's dual strategic intents. Rather than being criticised for being derivative or secondary, for Derrida, writing, or at least the processes that characterise writing ie. Just as a piece of writing has no self-present subject to explain what every particular word means and this ensures that what is written must partly elude any individual's attempt to control it , this is equally typical of the spoken.
Utilising the same structure of repetition, nothing guarantees that another person will endow the words I use with the particular meaning that I attribute to them. Even the conception of an internal monologue and the idea that we can intimately 'hear' our own thoughts in a non-contingent way is misguided, as it ignores the way that arche-writing privileges difference and a non-coincidence with oneself SP In this respect, it needs to be pointed out that all of deconstruction's reversals arche-writing included are partly captured by the edifice that they seek to overthrow.
For Derrida, "one always inhabits, and all the more when one does not suspect it" OG 24 , and it is important to recognise that the mere reversal of an existing metaphysical opposition might not also challenge the governing framework and presuppositions that are attempting to be reversed WD Deconstruction hence cannot rest content with merely prioritising writing over speech, but must also accomplish the second major aspect of deconstruction's dual strategies, that being to corrupt and contaminate the opposition itself.
Derrida must highlight that the categories that sustain and safeguard any dualism are always already disrupted and displaced. To effect this second aspect of deconstruction's strategic intents, Derrida usually coins a new term, or reworks an old one, to permanently disrupt the structure into which he has intervened - examples of this include his discussion of the pharmakon in Plato drug or tincture, salutary or maleficent , and the supplement in Rousseau, which will be considered towards the end of this section.
To phrase the problem in slightly different terms, Derrida's argument is that in examining a binary opposition, deconstruction manages to expose a trace. This is not a trace of the oppositions that have since been deconstructed - on the contrary, the trace is a rupture within metaphysics, a pattern of incongruities where the metaphysical rubs up against the non-metaphysical, that it is deconstruction's job to juxtapose as best as it can.http://www.youronlinereviews.com/wp-content/map6.php
Derrida's writing: Notes on the Freudian model of language
The trace does not appear as such OG 65 , but the logic of its path in a text can be mimed by a deconstructive intervention and hence brought to the fore. The logic of the supplement is also an important aspect of Of Grammatology. Writing is itself an example of this structure, for as Derrida points out, "if supplementarity is a necessarily indefinite process, writing is the supplement par excellence since it proposes itself as the supplement of the supplement, sign of a sign, taking the place of a speech already significant" OG Another example of the supplement might be masturbation, as Derrida suggests OG , or even the use of birth control precautions.
What is notable about both of these examples is an ambiguity that ensures that what is supplementary can always be interpreted in two ways.
For example, our society's use of birth control precautions might be interpreted as suggesting that our natural way is lacking and that the contraceptive pill, or condom, etc. On the other hand, it might also be argued that such precautions merely add on to, and enrich our natural way. It is always ambiguous, or more accurately 'undecidable', whether the supplement adds itself and "is a plenitude enriching another plenitude, the fullest measure of presence", or whether "the supplement supplements… adds only to replace… represents and makes an image… its place is assigned in the structure by the mark of an emptiness" OG Ultimately, Derrida suggests that the supplement is both of these things, accretion and substitution OG , which means that the supplement is "not a signified more than a signifier, a representer than a presence, a writing than a speech" OG It comes before all such modalities.